Selected quad for the lemma: earth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	air_n	fire_n	water_n	32,759	5	7.2266	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15542	The rule of reason, conteinyng the arte of logique, set forth in Englishe, by Thomas Vuilson	Wilson, Thomas, 1525?-1581.	1551 (1551)	STC 25809; ESTC S102785	107,443	347

dede if lawes ware not men coulde not liue Therfore the political regiment and the gospell are .ij. diuerse thynges This ●horte distinction geueth a lighte to many waightie matters the which thyng whan men know not they wander in greate darkenesse and for lacke of light faull in to error What a diuision is A Diuision is a diuidynge of that whiche is more commune into those whiche are lesse common As a definition therfore dothe declare what a thyng is so the diuision sheweth howe many thynges are contayned in the same A diuision is either the deuidyng of a worde or of a thyng A diuision firste of a word is whē any worde that signifiyng diuerse thynges is deuided into euery seueral significatiō that he hath as if I would deuide this word Canis into a dog a fish of the sea and a starre in the Elemente thus might I say Canis is either a dog that liueth vpō the yearth or els a starre in the elemente A diuision of the thyng is .iij. wayes considered for either it is whan the generall is deuided into his kynde the whole into his partes or els whan the substaunce is deuided into his accidentes The generall is deuided into his kynde thus as an Element is deuided into the fier the aier the water and the yearth A common weale is deuided into the state of people whiche beare rule also into that powre where the beste and wisest haue the gouernaunce and thirdly into ones hande whiche alone beareth the stroke and is chief magistrate Of liuyng creatures some are endued with reason some are with out reason The whole is diuided into his partes as thus The body is diuided into the head bealie hādes feete A man is deuided into bodie and soule this kynde of deuidyng is proprelie called Partitio And the very difference betwixt diuisio and partitio is that in a deuision where the general and the kynde are the generall worde is spoken of the kynde it self as Iustitia est virtus Iustice is a vertue where as it cannot be so when the whole is deuided into his partes that the whole should be spoken of his part as I can not saye Caput est homo the head is man For the head is not man nor yet the bealy al though they both be partes of man We haue euermore nede of this Partition in all matters The law of Moses is deuided into .iij. partes for either it is Morall Iudiciall or Ceremonial neither is this Partition necessarie for Moses common weale only but for all other regimentes that be The morall law standeth for euer and is not altered at any time but is receyued from tyme to tyme euen as Moses receyued the same of God in stony tables The Iudiciall law is next the which although we be not boūd to obserue as the Israelites ware yet must ther be actes of Parliamente made for the reformacion of thinges that be amisse and Magistrates apointed to punysh such as breake the ten commaundementes called the morall lawe and euen so maie we iudge of the Ceremoniall Lawe that although it appertaine nothing to vs to kepe suche Ceremonies as Moses and Aaron haue enacted yet it is nedefull that there be an ordre in al our doings and that we resort together to the temple reuerently and that the Parentes appoint their childrē a tyme to learne at schole and for their seruauntes a tyme to do their true seruice The substaunce is deuided into his accidētes as thus of men som are fre some are bo●de ¶ An other maner of deuiding there is contrary to this as when the accidentes are deuided into there substaunces as thus Of good thinges some are of the mind some of the bodie and some of fortune Also there is a deuision when accidentes are deuided into accidentes as of good thinges some are honeste some profitable and some plesaunt ¶ Rules necessarie to be obserued in euerie diuision FIrst it must be prouided that the diuision as muche as maie be for it cannot alwaies be so ought to be made with twoo contrary differences fully containyng in them self the whole cumpasse or widenes of the generall worde or that which is deuided for it is a fault to forget any thyng or let slip any part Againe the differences whiche deuide the generall worde beyng ioined both together must be egall to the said generall worde and the partes coupeled together must be asmuche as the hoole or els the diuision is not good A liuyng creature is deuided into his twoo differences as into a thyng hauyng reason and a thyng that hath no reason Nowe what so euer is a liuyng creature the same is a thyng that either hath reason or els that lacketh reason And agayne euerie thyng that is endewed with reason and without reason that same is a liuing creature So that in euerie diuisiō the membres or partes that dooe deuide by conuersion are turned with the thyng deuided euen likewise it is with partitiō as I haue spoken before of deuisiō Where as logike hath two partes Iudgement and findyng o●t of thynges euen as I saie logique is nothing els but iudgement and findyng out of thynges so of the other side iudgement and findyng out of thinges is nothyng els but logique it self Wherby appereth a plain● conuersion that what so euer the one is the same is the other whiche thyng must diligentlie be obserued in euerie diuision Fo● if the membres that do deuide be either more or lesse than the thyng deuided streight waie the diuision is not good for accordyng to a Precept that we haue in latine Memb●a diuidentia semper cum diuiso conuerti debent The partes that do deuide must alway be equall with the thyng deuided and turned by cōuersion with the same or els the diuision is not lawfull ¶ The maner of handeling a single Question ●nd the readie waie howe to teache and sette forth any thyng plainlie and in order as it should be in latine Methodus IN handeling of any single question the preceptes and rules geuen before in the commune wordes in the moste generall wordes in the definition and diuision doe very good seruice and helpe towardes the orderyng of euery suche mater The whole nature of suche questions are thoroughlie sene by vsyng of this order Euery single question is eight waies examined first to aske whether the thing be or no. As thus Is there any one man that maye be called wise Is there any lawe Is there any frendship vpon yearth This question is often proued either by experience or els by authoritee of the wise Therfore in questionyng what the thyng is we muste declare the very nature● as if I shall speake of frendshippe I will first be at a pointe of what frendshyp I must speake For frendship is of two sortes The one is true perfect frendshippe whiche commeth from the hart for vertues sake and is onely among good men the other is fay●ed fauour when one for

mollyfye the thyng that suche repugnauncies maye not harme your cause at all As where it is in the wordes adioyned that a womā is often ●imes ouerthwart froward disobediēt careles ouer her childrē forasmuch as these be no causes of mariage they shall not hynder mariage for a godly man wyll beare al aduersitie and suffre suche euill happe and not therfore eschewe mariage bycause these incommodities chaunce in mariage Nowe I wil entre into the other places which doe not seuerally handle one word but haue respecte euermore to an other and so by the knittyng together of .ij. thyngs or setting the one against the other the trueth of oure purpose is espied and the cause confirmed From the similitude As he is not to be compted a good gardiner or a good orchard keper that is content with suche fruict as he hath alredy only cherishyng his old trees and hath no ●are neither to cut downe the olde nor yet to fet newe graffes so that man is to be compted no diligent member in the common weale whiche beyng content with the present compaignie of mē hath no minde to encrease the nomber of people From authoritie If the greate workeman of thynges god almightie himselfe after the floud being reconciled to man made this law as we reade in scriptures that men shulde not liue single but encrease and be multiplied that the yearth might be filled and seyng also that Christe himselfe sence that time hath allowed mariage by a miracle of chaungyng water into wine which miracle was the first that he dyd vpon yearth and seynge Paule also biddeth euery man that cānot liue chaste to marie and that it is better to marye then to burne in filthie desires and besides this willeth a bishop should be the husbande of one wife it muste nedes be that preachers may lawful marye aswel as any other temporal men From comparison of the lesse to the greater It is a shame to se brute beastes obey the lawe of nature and man especiallye a learned man and a preacher like a stoute giaunt to striue with nature do contrarye to her biddyng From the greater to the lesse Yf the daughters of Lot doubted nothyng at the matter to lye with the● own father when he was dronke thinkyng it better to prouide for encrease ●y filthie lust than that māky●d shuld decay shal not than a preacher whiche shulde haue regard for the encrease of mankynde and also a desire to auoyde fornication marye if he be disposed or other wise cannot liue chast Of discordantes Ye maye reason from the contrarye thus if virginitie be a thyng geuen to aungels and almost aboue mans reach than mariage is a thynge propre to man From the Priuation If the lacke of children be a thynge hateful to man than the hauing of children is a thyng ioyful to man From the rela●ion If a Bishop be allowed by the scri●tures to be a husbande then is he allowed to haue a wyfe and by the scriptures we reade that he is allowed to be a husbande for Paule saith Let a Byshop be the husbande of one wife Ergo he is allowed to haue a wyfe ¶ From wordes differyng That worde is called a differyng worde whatsoeuer it is whiche is not the same that an other is As thus A preacher is a man Ergo he is no God Priestes be men as other men be and that some maried men ●re nowe haue well knowen Therfore he maie marie a woman if he cannot liue chast consideryng there is nothyng in al the scriptures to the contrarie As I haue done for the office of a Prince and the mariage of a priest so maie I also go thorowe out the places with any other matter that is nowe in controuersie As faith workes penaunce the sacrifice of the masse baptisme the lawe the gospel synne slaunder rule preachyng and euery other thyng that man is bounde to knowe What is faith faith is a trust and full perswasion whereby onely we d● assure vs that oure synnes be forgeuen vs and we accepted as iust be●ore god thorowe the merites of Christ. Or thus Paule in the Epistle to the Hebrues Faith is a sure cōfidence of thinges which are hoped for and a certaintie of thynges whiche are not sene ¶ The generall worde A sure confidence and a certaintie of thynges ¶ The kynde A faith whiche is occupied about thynges both corporall and also spir●tuall beleuyng that Christ was both God and man by whome saluacion is atteined ¶ The difference Thynges whiche are hoped for the whiche are not sene ¶ The propretie To beleue assuredlie and trust the promises of God ¶ The partes of fayth The true faith hath no partes All beit faith is diuersely taken in the scripture for there is an historic●ll faith As I do beleue that William Conqueror was kyng of Englande There is also a iustifiyng faith wherbi I loke assuredly to be saued There is a faith when one man faithfullie promiseth an other to do this or that and wil stande to his worde There is also a faith of miracles wherby the Apostles did cast out deuels and helped oft the diseased persones ¶ Thyn●es adioyned to faith and also thynges annexed to ●ayth Hope charite to be good to the poore to forbeare from wicked attemtes to speake well of all to eschewe excesse ¶ The thyng conte●nyng The mynde of man or the soule of man ¶ The efficient cause The worde of God or the holie ghoste stirryng the harte of man and cō●ortyng him in the merites of Christee passion ¶ The ende of fayth Life euerlastyng whiche is geuen frelie to euery beleuer that confesseth in his harte Iesus to be Christ and assuredly trusteth to be saued by the onely merites of his passion ¶ Contraries Unbeliefe desperation whereby man falleth from God to his vtter dānation for euer ¶ The places of false conclusions or deceiptfull reasons NOwe that I haue declared what an argumēt is what the places of inuencion bee how thei serue for the confirmacion of any matter howe euery thyng is made in his due mode and figure and also shewed the obseruaciō of many thynges wher by any one shall bothe be assured that his argument is true if it be made accordyng to the rules also may know that it is false if it be not made accordyng to the same rules I wil frō hence furthe set out the maner of deceiptfull argumentes called in Latine reprehensiones or fallaces conclusiunculae euen as Aristotle hath set thē furth Albeit ther is no argument so deceiptful but thei al maie easly be auoyded if the rules be marked that are rehersed before concernyng the true makyng of an argument For accordyng to the old saiyng● Contrariorum eadem est doctrina That is to saie of contraries there is one maner of doctrine for he whiche can handsomly set furth a lion in his shape portraicture maie iudge with reason a Lion euill fauouredly painted and can with litle difficultie shewe